“Islam prohibits drinking alcohol.”

Alcohol is any type of intoxicating beverage that is prohibited in Islam because it can damage the mind and cause various negative impacts, both for individuals and society.## Abstract This study aims to analyze hadiths related to hudud crimes, particularly the prohibition on drinking alcohol from an Islamic legal perspective. Alcohol is any type of intoxicating beverage that is prohibited in Islam because it can damage the mind and cause various negative impacts, both for individuals and society. This prohibition is not only based on the Qur'an, but also emphasized in the hadith of the Prophet Muhammad SAW, which states that everything that intoxicates is haram. The research method used is qualitative research with a library approach, through a review of related hadiths and fiqh jinayah literature. The results show that drinking alcohol is included in the category of hudud crimes that are subject to strict sanctions in the form of caning as a form of deterrent and prevention. …

The Islamic prohibition on drinking khamr (intoxicants) is well known.## Introduction Khamr according to most of the Islamic scholars means intoxicating drinks in general. 1 Therefore, any drink which disturbs the mind’s ability to think and judge normally is considered to be khamr. In addition, this is the original meaning of the word khamr in the Arabic language according to the majority of linguistics scholars. 2 The Islamic prohibition on drinking khamr (intoxicants) is well known. In the Holy Qur’an, it is explicitly expressed in the following words: O you who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing: shun it, then, so that you might attain to a happy state! By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred among you, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?’ …

Then, alcohol was truly made completely forbidden under all circumstances with the revelation of Surah Al-Maidah, verse 90, … This verse says: "O you who have believed, indeed, intoxicants, gambling, (sacrificing on) altars to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful."This illustrates that the prohibition of alcohol was gradually introduced and not absolute at first, thus requiring an understanding of the context and the stages of its prohibition over time. Then, alcohol was truly made completely forbidden under all circumstances with the revelation of Surah Al-Maidah, verse 90, ٰ ‫ا‬ ‫ٰٱلش‬ ِ ‫ل‬ َ ‫م‬ َ ‫ٰع‬ ْ ‫ن‬ ِ ِ ‫ٰم‬ ۭ ‫ر‬ ‫س‬ ْ ‫ج‬ ِ ‫ٰر‬ ُ ‫م‬ ‫ـ‬ َ ‫ل‬ ْ ‫َز‬ ْ ‫ٱْل‬ َ ‫ٰو‬ ُ ‫اب‬ َ ‫َنص‬ ْ ‫ٱْل‬ َ ‫ٰو‬ ُ ‫ر‬ ِ ‫س‬ ْ ‫ي‬ َ ‫ْم‬ ‫ٱل‬ َ ‫ٰو‬ ُ ‫ر‬ ْ ‫م‬ َ ْ ‫اٰٱْل‬ َ ‫ا‬ ‫َّن‬ ِ ‫ٰإ‬ ۟ ‫ا‬ ٓ ‫و‬ ُ ‫ـ‬ ‫ن‬ َ ‫ام‬ َ ‫ٰء‬ َ ‫ين‬ ِ ‫ذ‬ ‫ا‬ ‫اٰٱل‬ َ ‫ه‬ ُّ ‫ـ‬ ‫َي‬ ‫ٓأ‬ ‫ـ‬ َ ‫ي‬ ٰ َ ‫ون‬ ُ ‫ح‬ ِ ‫ل‬ ْ ‫ف‬ ُ ‫ـ‬ ‫ٰت‬ ْ ‫ُم‬ ‫ك‬ ‫ا‬ ‫ل‬ َ ‫ع‬ َ ‫ٰل‬ ُ ‫وه‬ ُ ‫ب‬ ِ ‫ن‬ َ ‫ت‬ ْ ‫ٱج‬ َ ‫ِٰف‬ ‫ن‬ ‫ـ‬ َ ‫ط‬ ْ ‫ي‬ This verse says: "O you who have believed, indeed, intoxicants, gambling, (sacrificing on) altars to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." Without understanding the sequence of these verses, someone might be misled into thinking that alcohol is permissible to consume outside of prayer. However, by recognizing that Surah Al-Maidah, verse 90, was revealed later than Surah An-Nisa, verse 43, the reader can understand that the general prohibition of alcohol is stronger than just the prohibition during prayer. This highlights the importance of understanding the context and progression of the rulings to avoid misinterpretations. …

The prohibition of alcohol is explicitly mentioned in the Quran and Hadith. Scholars unanimously agree that alcohol is forbidden, and there are prescribed punishments for those who consume it, without differentiation based on the quantity consumed, whether large or small (Al-Nawawi, 1392H).## Alcohol and Every Intoxicant The prohibition of alcohol is explicitly mentioned in the Quran and Hadith. Scholars unanimously agree that alcohol is forbidden, and there are prescribed punishments for those who consume it, without differentiation based on the quantity consumed, whether large or small (Al-Nawawi, 1392H). Therefore, it is prohibited to derive benefits from it for various purposes, including food, drinks, and medications. The prohibition of using alcohol as a treatment substance is further emphasized in a hadith narrated by Muslim, where Tariq ibn Suwaid Al-Ju'fi (may Allah be pleased with him) asked the Prophet Muhammad (peace be upon him) about alcohol. …

Chapter: Every intoxicant is Khamr and all Khamr is Haram … Every intoxicating drink is forbidden.(7) Chapter: Every intoxicant is Khamr and all Khamr is Haram (7) … This hadith has been reported on the authority of Zuhri with this chain of transmitters but in the hadith transmitted on the authority of Sufyan and Salih (these words are not found)" she was asked about Bit". (These words are found in the hadith) transmitted on the authority of Ma'mar and in the hadith transmitted on the authority of Salih (only these words are found) that she (Hadrat 'A'isha) had heard Allah's Messenger (ﷺ) say: Every intoxicating drink is forbidden.

The Prophet (ﷺ) said, "All intoxicants are prohibited."Narrated Abi Burda: That Abu Musa Al-Ash`ari said that the Prophet (ﷺ) had sent him to Yemen and he asked the Prophet (ﷺ) about certain (alcoholic) drink which used to be prepared there The Prophet (ﷺ) said, "What are they?" Abu Musa said, "Al-Bit' and Al-Mizr?" He said, "Al-Bit is an alcoholic drink made from honey; and Al-Mizr is an alcoholic drink made from barley." The Prophet (ﷺ) said, "All intoxicants are prohibited."

Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:(...but the sin of them is greater than their benefit.) This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah: يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ

"Alcoholic drinks were prohibited (by Allah) when there was nothing of it (special kind of wine) in Medina. … Allah's Apostle was asked about Al-Bit. He said, "All drinks that intoxicate are unlawful (to drink.)Narrated Ibn 'Umar: "Alcoholic drinks were prohibited (by Allah) when there was nothing of it (special kind of wine) in Medina. --- … Narrated 'Aisha: Allah's Apostle was asked about Al-Bit. He said, "All drinks that intoxicate are unlawful (to drink.) ---

Within the Muslim community, this includes adherence to Islamic dietetic principles, which categorise substances as permissible (halal), doubtful (mashbooh), or forbidden (haram) [11] . … Conversely, haram categories such as pork and alcohol were associated with impurity, harm, and moral repugnance.… Across other Abrahamic traditions, analogous religionbased constraints exist; for example, in Judaism, nonkosher substances may be permitted for medical purposes when administered in non-edible forms (e.g. injections) or where oral forms are presented in a non-edible manner, with such questions managed via rabbinic guidance; by contrast, Jehovah's Witnesses may decline transfused blood on doctrinal grounds, prompting "bloodless" strategies and explicit shared decision-making [8] [9] [10] . Within the Muslim community, this includes adherence to Islamic dietetic principles, which categorise substances as permissible (halal), doubtful (mashbooh), or forbidden (haram) [11] . A recent scoping review conducted by the authors found that across the included studies patients reported avoiding medicines containing porcine-derived gelatine, alcohol, or other uncertain excipients and may switch brands or use complementary remedies [12] [13] [14] . Uncertainty about excipient sources and inconsistent guidance on transformation (istihala) and necessity (darura) can lead to moral discomfort and, at times, delays or interruptions to treatment [15, 16] . … They clearly distinguished between their approach to food and their experience of illness. Food was treated as a matter of individual control and preference, reinforcing the expectation of strict halal observance. In contrast, illness was seen as divinely ordained, allowing for greater flexibility in applying halal-haram regulations. Intent and context altered religious categorisation. "When you're ill… God wants ease not difficulty." (P10 Female) Conversely, haram categories such as pork and alcohol were associated with impurity, harm, and moral repugnance. These sentiments were often expressed through visceral distaste. These accounts align with the Islamic legal concept of khabith (impure), which includes both physical and moral contamination. Alcohol was likewise linked to social harms. "The reason why alcohol is not allowed is because you get drunk… and you do antisocial behaviour." (P9 Male).

The forbiddance of what we shall call ‘wine’ (which later jurists have by analogy extended to all alcoholic beverages in Muslim Shan'a law), is absolute and based on those koranic verses branding it an abomination.… trad ition ally read as M uham m ad] con cern in g kliam r and aiTOW -shuffling [i.e. a ccord in g to the C om m entaries, gam b lin g and/or u se o f the aiTOW as a d iv in in g to o l]. Say: “h i b o th there is gi*eat sin and (a lso ) u ses for m en , but the sin in th em is gi'eater than the u sefu ln ess.’” 1 The forbiddance of what we shall call ‘wine’ (which later jurists have by analogy extended to all alcoholic beverages in Muslim Shan'a law), is absolute and based on those koranic verses branding it an abomination. Yet wine may also be considered the great Islamic beverage, not refen*ing to the day-to-day life o f Believers for whom, for example, water and milk are doubtless more essential than alcoholic drinks, hi Ai'abic and Islamic literature however, water and milk, though present, tend to recede when the ‘exotic’ wine is spoken of. …

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.#### Muhammad Taqi-ud-Din al-Hilali and Muhammad Muhsin Khan, (5:90) O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. #### Mohammed Marmaduke William Pickthall

Volume 7, Book 69, Number 491 : Narrated by 'Aisha > Allah's Apostle was asked about Al-Bit. He said, "All drinks that intoxicate are unlawful (to drink.)> Alcoholic drinks were prohibited. At that time these drinks used to be prepared from unripe and ripe dates. Volume 7, Book 69, Number 491 : Narrated by 'Aisha > Allah's Apostle was asked about Al-Bit. He said, "All drinks that intoxicate are unlawful (to drink.) Volume 7, Book 69, Number 492 :

Every intoxicant is Khamr and every intoxicant is forbidden.Ibn 'Umar reported Allah's Messenger (ﷺ) as saying: Every intoxicant is Khamr and every intoxicant is forbidden. He who drinks wine in this world and dies while he is addicted to it, not having repented, will not be given a drink in the Hereafter.

The Messenger of Allah [SAW] said: "Every intoxicant is unlawful. Allah, the Mighty and Sublime, has promised the one who drinks intoxicants that He will give him to drink from the mud of Khibal."It was narrated from Jabir that: A man from (the tribe of) Jaishan, who are from Yemen, came and asked the Messenger of Allah [SAW] about a drink that they drank in his homeland that was made of corn and called Al-Mizr (beer). The Prophet [SAW] said to him: "Is it an intoxicant?" He said: "Yes." The Messenger of Allah [SAW] said: "Every intoxicant is unlawful. Allah, the Mighty and Sublime, has promised the one who drinks intoxicants that He will give him to drink from the mud of Khibal." They said: "O Messenger of Allah, what is the mud of Khibal?" He said: "The sweat of the people of Hell," or he said: "The juice of the people of Hell."

O believers! Intoxicants, gambling, idols, and drawing lots for decisions 1 are all evil of Satan’s handiwork. So shun them so you may be successful.٩٠ O believers! Intoxicants, gambling, idols, and drawing lots for decisions 1 are all evil of Satan’s handiwork. So shun them so you may be successful. يا ايها الذين امنوا انما الخمر والميسر والانصاب والازلام رجس من عمل الشيطان فاجتنبوه لعلكم تفلحون ٩٠

O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah ], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. … Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?Sahih International O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah ], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. to top Sahih International Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist? to top

Islam, as described earlier, has based its laws on true reason, and has most emphatically forbidden all such actions which hinder the proper functioning of reason. Intoxicants, games of chance, adultery, falsehood and other such sins come in this category. … This verse, revealed after the above-mentioned verse 4:43, promulgates total prohibition of intoxicants and games of chance.This damage to the whole system of perception and reason is the biggest sin and disaster of alcohol, from which sprout all other sins and disasters. Islam, as described earlier, has based its laws on true reason, and has most emphatically forbidden all such actions which hinder the proper functioning of reason. Intoxicants, games of chance, adultery, falsehood and other such sins come in this category. The activities which are most damaging to the faculty of reason are drinking alcohol (among the deeds) and speaking lies (among the words). … a great sin and (some) profit for men, and their sin is greater than their profit. This verse, revealed after the above-mentioned verse 4:43, promulgates total prohibition of intoxicants and games of chance. It clearly says that ‘‘there is great sin’’ in these two evils. And verse 7:33, mentioned in the beginning, revealed at Mecca, had clearly prohibited sin. This explanation exposes the absurdity of a commentator who says that this verse was not clear about the prohibition of liquor. First, let us give you a gist of what he says:

In this article attempts are made to study one of the important topics that has been widely discussed in Islamic legal literature, namely al-tadawi bi al-muharramat (treatment with forbidden things), with special reference to al-khamr (intoxicating drink).… Your current browser may not support copying via this button. Link copied successfully Copy link Stay informed about this journal! * Get New Issue Alerts * Get Advance Article alerts * Get Citation Alerts Save # Is Imbibing Al-khamr (Intoxicating Drink) for Medical Purposes Permissible by Islamic Law? In:Arab Law Quarterly Author: Nurdeen Deuraseh Nurdeen Deuraseh Search for other papers by Nurdeen Deuraseh in Current site Google ScholarClose Online Publication Date:01 Jan 2003 ### Abstract In this article attempts are made to study one of the important topics that has been widely discussed in Islamic legal literature, namely al-tadawi bi al-muharramat (treatment with forbidden things), with special reference to al-khamr (intoxicating drink). In this regard, there are two different opinions of Muslim jurists regarding the use of intoxicating drink (al-khamr) for medical purposes. The majority of Muslim jurists are of the opinion that treatingdisease with forbidden things is unlawful. As such, they did not allow the use of intoxicating drink for any reason, including its use as a remedy, or to quench thirst, even if there are no other permissible fluids to drink. …

They ask you ˹O Prophet˺ about intoxicants and gambling. Say, “There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.”٢١٩ They ask you ˹O Prophet˺ about intoxicants and gambling. Say, “There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.” 1 They ˹also˺ ask you ˹O Prophet˺ what they should donate. Say, “Whatever you can spare.” This is how Allah makes His revelations clear to you ˹believers˺, so perhaps you may reflect ۞ يسالونك عن الخمر والميسر قل فيهما اثم كبير ومنافع للناس واثمهما اكبر من نفعهما ويسالونك ماذا ينفقون قل العفو كذالك يبين الله لكم الايات لعلكم تتفكرون ٢١٩

They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit."Sahih International They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allah makes clear to you the verses [of revelation] that you might give thought. Copyright © Quran.com. All rights reserved.

In this verse four things have been made absolutely unlawful. They are wine, gambling, ungodly shrines (which are dedicated, to the worship of others than Allah and in which sacrifices are made and offerings given in the name of others than Allah) and divining devices.108Please refer to E.N.'s 12 and 14 of this Surah for the meaning of ansab (ungodly shrines), azlam (methods of divination) and maisar (gambling). Though azlam, divination, is in its very nature a form of gambling, there is a slight difference between it and maisar. Azlam applies to those forms of divination and casting of lots, which are tinged with shirk and superstition and maisar applies to all those forms by which wealth is acquired or divided by devices of chance. 109In this verse four things have been made absolutely unlawful. They are wine, gambling, ungodly shrines (which are dedicated, to the worship of others than Allah and in which sacrifices are made and offerings given in the name of others than Allah) and divining devices. The nature of the last three has already been explained. Here are the details of the Commandment about wine. Before making wine absolutely unlawful in this verse, two other Commandments concerning its prohibition had already been given in Al-Baqarah, II: ? 19 and An-Nisa, IV: 43. Before this last Commandment was given, the Holy Prophet addressed the people in order to prepare them for its absolute prohibition. He warned and said, 'Allah does not like at all that people should drink wine. …

In this verse four things are categorically prohibited: (1) intoxicants; (2) games of chance; (3) places consecrated for the worship of anyone else besides God, and altars for either sacrifices or offerings in the name of others than God; and (4) polytheistic divination by arrow-shooting.… 14 above. While divination by arrow-shooting essentially constitutes a game of chance there is nevertheless a certain difference between the two, since divination by arrow-shooting, in addition to being a game of chance, is also tainted with polytheistic beliefs and superstitions. As for games of chance, this expression is applied to those games and acts in which accidental factors are considered the criteria for acquisition, fortune-making and the division of goods and property. 109. In this verse four things are categorically prohibited: (1) intoxicants; (2) games of chance; (3) places consecrated for the worship of anyone else besides God, and altars for either sacrifices or offerings in the name of others than God; and (4) polytheistic divination by arrow-shooting. The last three items have already been explained. (See Towards Understanding the Qur'an, vol. I, Surah 2: 219, n. 235 and Surah 5: 3, n. 14 above). Two injunctions had already been revealed concerning the prohibition of intoxicants (See Surahs 2: 219 and 4: 43). Before the revelation of the last injunction, the Prophet (peace be on him) had warned the people that intoxicants were highly displeasing to God. …

Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah: … (O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.… Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said: : وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا : (...but the sin of them is greater than their benefit.) : This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr.'' Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah: : يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ : (O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91) : We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah. : Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was: …

The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited (see 4: 43 and 5: 90).… Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them, 235. This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely as an expression of disapproval. This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited (see 4: 43 and 5: 90). 2. …

Surah Al-Maidah verse 90, testifies that Allah Almighty forbids the Muslims from drinking (khamar) because it is an abominable act and includes the act of the devil.… and others. If the use of alcohol in foods and beverages are described as not permissible, there are some disputes over the use of alcohol in cosmetics products. Islam would be expected to influence the alcohol use of Muslim college students because of various ways the Al-Quran and Sunnah sources specifically prohibit the use, transportation, and sale of alcohol (Abu-ras, Ahmed, & Arfken, 2010). Wine or khamar is an alcoholic beverage that is haram in Islam. Surah Al-Maidah verse 90, testifies that Allah Almighty forbids the Muslims from drinking (khamar) because it is an abominable act and includes the act of the devil. Therefore, wine (khamar) becomes illa because of the haram commandment on Muslim to drink it. So, the Prophet Muhammad SAW has reaffirmed in his hadith which says, “Every intoxicant is khamr and every khamr is haram”. As stated by Azahari (2010), the issue of alcohol solving is widespread in Malaysia. Therefore, Jabatan Kemajuan Islam Malaysia (JAKIM), has specified that alcohol in perfumes, cosmetics, medicines and beverages is permissible (harus) and is …

The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.) … The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin.… This second injunction was probably revealed at the beginning of 4 A.H., making it forbidden, thenceforth, to pray in a state of intoxication. This led people to alter their drinking times. They drank only at those hours when there was no fear of their remaining under the influence of intoxicants when the time for Prayer came. The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.) It should also be borne in mind that the word used in the verse is derived from sukr, which embraces not merely intoxicating liquors but everything which causes intoxication. The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin. 66. It is on this basis that the Prophet (peace be on him) directed anyone who is under the influence of sleep, and dozes off again and again during the Prayer, to stop praying and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people argue, on the basis of this verse, that the Prayer of one who does not understand the Arabic text of the Qur'an will not be accepted. Apart from taking things too far such a conclusion is not supported by the words in the text. …

Taking of intoxicants be it alcohol or drug is prohibited in Islam.Anas (R.A) reported to have said: We gave all kinds of lawful drinks to the Messenger of Allah (S.A.W.) to drink, including water, Nabidh (i.e. water sweetened with dates), honey and milk, all with one cup. (Imam Muslim, vol. 3, P. 1110). Taking of intoxicants be it alcohol or drug is prohibited in Islam. Wine drinking or taking hard drugs or any intoxicant is an offence against the public morality. An intoxicant is something that puts a curtain on one’s intellect as the Prophet (S.A.W) stated thus: الخمـر ما خــامر الــعقل

Questions of religious identity as they relate to food and drink prescriptions and proscriptions also make alcohol and Islam a worthwhile topic.… LaurenceMichalakandKarenTrockiView all authors and affiliations Volume33,Issue4 https://doi.org/10.1177/009145090603300401 * **Contents * Abstract * References * **Get access * **More * * **Cite article * **Share options * **Information, rights and permissions * **Metrics and citations ## Abstract Alcohol and Islam is a relatively understudied topic, although alcohol abuse is a significant social problem both in Muslim majority countries and among Muslim minorities. Questions of religious identity as they relate to food and drink prescriptions and proscriptions also make alcohol and Islam a worthwhile topic. This article offers a general overview of alcohol and Islam. …

From the jurisprudential point of view, everything that is intoxicating is Najis and Haram.Background and aim The numerous uses of "alcohol and alcoholic products" have caused it one of the issues facing people and medical sciences, which requires jurisprudential review. From the jurisprudential point of view, everything that is intoxicating is Najis and Haram. But the issue of iscar or lack of iscar of alcohol is a matter of dispute among Shi'a jurisprudents. Although some of this disagreement stems from the differences of jurisprudential principles and is inevitable, others are due to insufficient knowledge of the nature of alcohol. In this research, it has been attempted to explain the nature of alcohols from the jurisprudential theological point of view and its relation to the two jurisprudential titles of "Khamr" and "Mosker". Methods

This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited see( 4: 43)and (5: 90).… Say: “In both these there is great evil, even though there is some benefit for people, but their evil is greater than their benefit.” [235] They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them, 235. This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely as an expression of disapproval. This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited see( 4: 43)and (5: 90). ## The Gradual Prohibition of Khamr (Alchoholic Drink)

In this verse four things are categorically prohibited: (1) intoxicants;While divination by arrow-shooting essentially constitutes a game of chance there is nevertheless a certain difference between the two, since divination by arrow-shooting, in addition to being a game of chance, is also tainted with polytheistic beliefs and superstitions. As for games of chance, this expression is applied to those games and acts in which accidental factors are considered the criteria for acquisition, fortune-making and the division of goods and property. 109. In this verse four things are categorically prohibited: (1) intoxicants; (2) games of chance;

The Holy Qur’an forbids the consumption of alcohol in verses 2:220 and 5:91-92. … Islam is also unique among major world religions in having such a clear and strong prohibition against consuming alcohol.### Prohibition of Alcohol Is a Distinctive Feature of Islam The Holy Qur’an forbids the consumption of alcohol in verses 2:220 and 5:91-92. It states that although there may be some benefits of alcohol, its harms outweigh its benefits. Alcohol is also described as an impediment for building prosperity (materially and socially), affecting relationships, and affecting one’s spirituality. Hazrat Mirza Bashirudeen Mahmood (ra), the Second Caliph of the Ahmadiyya Muslim Community, has further described in the commentary to verse 2:220, that the ill effects of alcohol are largely due to its impact on the brain and the nervous system. It paralyses senses, diminishes self-control, emotional regulation, and impairs intellectual capability. Islam is also unique among major world religions in having such a clear and strong prohibition against consuming alcohol. On one hand, religious texts, including those of Christianity and Judaism, forbid intoxication or drunkenness, but on the other hand, they also provide a certain cultural or ritual significance to wine. Buddhism does have a more apparent restriction against alcohol, being a central part of the 5 precepts; however, in reality, it is loosely practised. ### Yet Again, the Teachings of Islam Prevail

While the dominant belief among Muslims is that the consumption, sale, transport, or service of alcohol in any form is forbidden, there are some disagreements.Timurid painting of courtly men enjoying khamr Khamr (Arabic: خمر, plural, khumūr Arabic: خمور), is an Arabic word for wine or other alcoholic beverages or intoxicants. In an Islamic context, khamr is variously defined as alcoholic beverages, wine or liquor. The position of alcohol in Islam is a complex subject in terms of its historical implementation and nuanced scholarly interpretation. While the dominant belief among Muslims is that the consumption, sale, transport, or service of alcohol in any form is forbidden, there are some disagreements. For example, the Hanafi school interprets khamr to only refer to certain specific beverages, rather than all intoxicants. According to Murtaza Haider of Dawn, "A consensus (ijma) on how to deal with alcohol has eluded Muslim jurists for more than a millennium". The Islamic definition of khamr varies by the school of jurisprudence(madhhab). …

Tariq ibn Suwayd or Suwayd ibn Tariq asked the Messenger of Allah (Allah bless him & give him peace) regarding wine, but he forbade it.2) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) forbade from (using) impure medicine. (Sunan Abu Dawud, no: 3866) 3) Tariq ibn Suwayd or Suwayd ibn Tariq asked the Messenger of Allah (Allah bless him & give him peace) regarding wine, but he forbade it. He again asked him, but he forbade him. He said to him: “O Messenger of Allah! It is a medicine”. The Messenger of Allah (Allah bless him & give him peace) said: “No it is a illness.” (Sunan Abu Dawud, no: 3869) 4) Sayyida Umm Salamah (Allah be pleased with her) narrates … So the Messenger of Allah (Allah bless him & give him peace) said: “Indeed Allah Most High has not put cure for you in the unlawful.” (Sahih Ibn Hibban)

If the Ethanol is made from dates or grapes, it will be classified as Khamr (alcohol according to Shariah), and hence it will not be permissible to consume. … If the Ethanol is made from any other source, or if it is synthetic, then it will not be classified as Khamr. In that case, it will be permissible.Wa’alaykum as Salam wa rahmatullahi wa barakatuhu, If the Ethanol is made from dates or grapes, it will be classified as Khamr (alcohol according to Shariah), and hence it will not be permissible to consume. If the Ethanol is made from any other source, or if it is synthetic, then it will not be classified as Khamr. In that case, it will be permissible. You may do one of the following:

The prohibition of using unlawful (haram) substances as medicine applies primarily to alcohol. … Also, every intoxicant is forbidden. The Messenger of Allah said, “Every intoxicant is haram.”## Can wine be used as medicine? The prohibition of using unlawful (haram) substances as medicine applies primarily to alcohol. Tariq ibn Suwayd al-Ju‘fi (may Allah be pleased him) asked the Prophet (PBUH) about wine and he forbade him or disliked his making it. He said: I only make it as a medicine. He (PBUH) said, “It is not a medicine; rather it is a disease.” (Muslim) Also, every intoxicant is forbidden. The Messenger of Allah said, “Every intoxicant is haram.” (Al-Bukhari and Muslim ) Based on the above and other proofs, there is a consensus about the prohibition of using pure khamr (wine) as medicine.he scholars also agreed on the impermissibility of using haram as medicine in presence of halal alternatives.

Allah revealed the verse, “ Satan only wants to cause animosity and hatred between you through intoxicants and gambling and to divert you from the remembrance of Allah and from prayer. So will you not abstain?” (5:91). Umar was called and it was recited to him, then he said, “We have abstained.”… Allah revealed the verse, “ They ask you about wine and gambling. Say: In them is great sin,” (2:219). Umar was called and it was recited to him, then he said, “O Allah, give us a clear explanation of wine.” Allah revealed the verse, “ O you who believe, do not approach prayer while you are intoxicated,” (4:43). Umar was called and it was recited him, then he said, “O Allah, give us a clear explanation of wine.” Allah revealed the verse, “ Satan only wants to cause animosity and hatred between you through intoxicants and gambling and to divert you from the remembrance of Allah and from prayer. So will you not abstain?” (5:91). Umar was called and it was recited to him, then he said, “We have abstained.” Source: Sunan al-Tirmidhī 3049

The prohibition of al-khamr (inebriating beverages) in Islam is rooted in both Quranic injunctions and the teachings of Prophet Muḥammad ( وسلم عليه الله صلى (.##### 2. Context and Purpose for Prohibiting al-Khamr The prohibition of al-khamr (inebriating beverages) in Islam is rooted in both Quranic injunctions and the teachings of Prophet Muḥammad ( وسلم عليه الله صلى (. In the early days of Islam, the consumption of wine was a prevalent practice among the Arabs. Wine, gambling, idolatry, and divining arrows are all forms of wickedness and corruption that were characteristic of the ignorant society, and they were deeply entrenched in its customs and traditions. All these corruptions formed a unified package with deep ties in their practice and in being traits of that society and its traditions. …

The Islamic prohibition on drinking khamr (intoxicants) is well known.… 97–112 The Quran’s Prohibition of Khamr (Intoxicants): A Historical and Legal Analysis for the Sake of Contemporary Islamic Economics Khashan Ammar* Introduction Khamr according to most of the Islamic scholars means intoxicating drinks in general.1 Therefore, any drink which disturbs the mind’s ability to think and judge normally is considered to be khamr. In addition, this is the original meaning of the word khamr in the Arabic language according to the majority of linguistics scholars.2 The Islamic prohibition on drinking khamr (intoxicants) is well known. In the Holy Qur’an, it is explicitly expressed in the following words: O you who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing: shun it, then, so that you might attain to a happy state! By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred among you, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?’ …

The prohibition of the Ḳurʾān has been taken over by the jurists; all mad̲h̲hab s, and also the S̲h̲īʿa, call wine ḥarām and the wine-trade is forbidden. … Theology reckons the drinking of wine among the gravest sins ( kabāʾir ).… Likewise, abstention from wine belonged to the rule of many Christian monks. All this has its roots in remote Semitic antiquity which ascribed a demoniac character to wine and spirits. The same is true for music, especially singing, which is also prohibited by Islam. It is not improbable that negative feelings of this kind may have worked, together with the motives mentioned above, to induce Muḥammad to prohibit wine. The prohibition of the Ḳurʾān has been taken over by the jurists; all mad̲h̲hab s, and also the S̲h̲īʿa, call wine ḥarām and the wine-trade is forbidden. For an exposition of the S̲h̲āfiʿī view, see al-Nawawī, Minhād̲j̲ , ed. van den Berg, iii, 241; for that of the Ḥanafīs, Fātāwā ʿĀlamgīrī , vi (Calcutta 1835), 604 ff.; for that of the Mālikīs, Zurḳānī in his commentary on the Muwaṭṭaʾ , Cairo 1280, iv, 26; for that of the S̲h̲īʿa, S̲h̲arāʾiʿ al-Islām , Calcutta 1839, 404. Theology reckons the drinking of wine among the gravest sins ( kabāʾir ). Ḥadīt̲h̲has many utterances regarding this theme. Wine is the key of all evil (Aḥmad b. Ḥanbal, Musnad , v, 238; Ibn Mād̲j̲a, As̲h̲riba , bāb 1). Who drinks wine in this world without repenting of it, shall not drink it in the other world (Buk̲h̲ārī, As̲h̲riba, bāb 1; Muslim, As̲h̲riba, trads. 73, 76-8, etc.). Cursed is he who drinks, buys, sells wine or causes others to drink it (Abū Dāwūd, As̲h̲riba, bāb 2; Ibn Mād̲j̲a, As̲h̲riba, bāb 6; Aḥmad b. …

For more benefit on the prohibition of alcohol in Islam, please refer to Fataawa 81900, 81389, and 81461.For more benefit on taking medicine that contains alcohol, please refer to Fataawa 367159, 306379, 263212, 227383, 90894, 87607, and 387646. For more benefit on the prohibition of alcohol in Islam, please refer to Fataawa 81900, 81389, and 81461. Allah knows best.

We do not want to get into details regarding the juridical basis of this opinion, based on the assumption that the alcohol that intoxicates when consumed in a large amount is considered Khamr (prohibited alcoholic beverage) under the Shariah.All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu ʻalayhi wa sallam, is His slave and Messenger. If you really need this medicine, then there is no harm on you in taking it as long as it is not intoxicating (it does not make you drunk). We do not want to get into details regarding the juridical basis of this opinion, based on the assumption that the alcohol that intoxicates when consumed in a large amount is considered Khamr (prohibited alcoholic beverage) under the Shariah. However, it is worth adding here that there is a strong scholarly view regarding the ruling on alcohol (used in medicine and the like); it holds that such alcohol is not classified as Khamr even if it intoxicates, because the definition of Khamr in the Shariah is the intoxicating beverage; i.e. what a person drinks and it makes him drunk as a result. However, alcohol (used in medicine and the like) is not a beverage. …

While the dominant belief among Muslims is that the consumption, sale, transport, or service of alcohol in any form is forbidden, there are some disagreements.Timurid painting of courtly men enjoying khamr Khamr (Arabic: خمر, plural, khumūr Arabic: خمور), is an Arabic word for wine or other alcoholic beverages or intoxicants. In an Islamic context, khamr is variously defined as alcoholic beverages, wine or liquor. [1] The position of alcohol in Islam is a complex subject in terms of its historical implementation and nuanced scholarly interpretation. While the dominant belief among Muslims is that the consumption, sale, transport, or service of alcohol in any form is forbidden, there are some disagreements. For example, the Hanafi school interprets khamr to only refer to certain specific beverages, rather than all intoxicants. [2] According to Murtaza Haider of Dawn, "A consensus (ijma) on how to deal with alcohol has eluded Muslim jurists for more than a millennium". [3] The Islamic definition of khamr varies by the school of jurisprudence (madhhab). …